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Product details

Paperback: 260 pages

Publisher: University of Chicago Press; First Edition edition (January 15, 1977)

Language: English

ISBN-10: 0226672956

ISBN-13: 978-0226672953

Product Dimensions:

5.1 x 0.6 x 8 inches

Shipping Weight: 9.9 ounces (View shipping rates and policies)

Average Customer Review:

4.3 out of 5 stars

8 customer reviews

Amazon Best Sellers Rank:

#939,604 in Books (See Top 100 in Books)

Polanyi offered an alternative take on his title for this small volume as "intellectual freedom." I believe this was Polanyi's last book, and he appeared to be tying up lose ends. I preferred the first half of the book to the second. In the first half he provides a quick but potent recap of "personal knowledge" (which for the curious, is a good synopsis of the Polanyi volume of the same title). In this chapter Polanyi sets up the triangle of tacit knowledge where the point of the triangle are subsidiary particulars, the knower, and the focal target.In his chapter called "Reconstruction" Polanyi wrestles with the implications and barriers to the transfer of tacit knowledge. My favorite chapter was "From Perception to Metaphor." Polanyi correctly points out, "...our personal judgement is what it is because of the clues we dwell in, including, of course, the general views to which we are committed about the nature of things and the nature of knowledge. We ought, therefore, to adopt the kind of general views about the nature of things and the the nature of knowledge that will not prevent our belief in the reality of those coherences that we do, in fact, see." (From the supposition that perception is reality.) In this chapter, Polanyi emphasizes the importance of words in the integration of new ideas, and this chapter finds the author presenting a formula of sorts to describe how we "integrate" new ideas by identifying subsidiaries and their relationship(s) to focal meaning.The second half of the book is very good, but it held little interest compared to the mechanistic first half. The closing chapter on Freedom has a "preachy" tone, but it is not objectionable; Polanyi makes no mystery of his reliance on his Faith.This volume is recommended, however for those curious about Polanyi, start with The Tacit Dimension, and move to Personal Knowledge (I have not read Knowing and Being, but I have been told it is very good.).Update 20121106: I've read Knowing and Being and it comes with my recommendation.

Chapter 1 is expecially significant is examining how the most cultured nations in Europe could lead the moral collapse into the horrors of the Holocaust. if we can understand how this happened, we may be able to prevent ourselves falling into the same trap. Polanyi suggests that the more God-centred public attitudes of the Anglophone (USA & UK) countries prevented them following the Facist governments in Continental Europe.

Michael Polanyi (1891-1976) was a Hungarian-British chemist and philosopher; he wrote other books such as Personal Knowledge: Towards a Post-Critical Philosophy,The Tacit Dimension,Knowing and Being,The Logic of Liberty,Science, Faith, and Society, etc.Editor Harry Prosch wrote in the Preface to this 1975 book, “In the spring of 1969 Michael Polanyi delivered a series of lectures at the University of Texas and at the University of Chicago… I had been with him in Oxford… when he was preparing these lectures, and had read them before they were given… A number of lectures from these three series of lectures have been published as articles, but most of those that broke new ground in Polanyi’s thought have not been published. These are the ones that spell out more particularly than any of his former works his explications of the sorts of meanings achieved in metaphors, poetry, art, ritual, myth, and religion… In the spring of 1972 Professor Polanyi asked me if I could help him prepare these lectures for publication. His age then was such that he felt he needed help in bringing them out.”Polanyi comments about Gilbert Ryle’s The Concept of Mind: “This theory we must reject. The theory of tacit knowing, while it also tells us that we do not know another mind by a process of inference, nevertheless retains the dualism of mind and body in this sense: it says that the body seen focally is one thing, while the body seen subsidiarily points to another thing; these two different things are the body and mind.” (Pg. 46-47)He says, “But what about the measurements, computations, and algebraic formulas used in the pursuits and formulations of science? These are, of course, essential; but just as the use of language is a tacit operation, both in our own speaking of language and in our understanding of what has been spoken of by others, so it is also with all other explicit thought---with measurements, for example. Measurements can be developed and understood only by a tacit operation. They are based throughout on tacit knowing and are literally meaningless without it. All knowledge is therefore either tacit or rooted in tacit knowing.” (Pg. 60-61)He argues, “Thus the ideal of pure objectivity in knowing and in science has been shown to be a myth. It is perhaps a harmless myth if most of its implications are not followed out, but it is certainly a poisonous one if they are. For the implication that the truth about human behavior demands an amoral standpoint is, as we have seen, part of what our moral inversions have been made of. The other part, our current moral perfectionism, is something we have yet to investigate.” (Pg. 63)He points out, “It is important to note… that throughout the middle section of any scientific inquiry the imagination is heavily engaged in its quest for the missing solution. In this it must be guided by powers of anticipation, since otherwise its chances of hitting on an appropriate hypothesis would be one in a million. This point is fundamental. The imagination does not work like a computer, surveying millions of possibly useless alternatives; rather it works by producing ideas that are guided by a fine sense of their plausibility, ideas which contain aspects of the solution from the user.” (Pg. 97)He asserts, “The fact is… that every living organism is a meaningful organization of meaningless matter and… it is highly improbable that these meaningless organizations should all have occurred entirely by chance. Moreover, looking at the general direction the evolutionary development of living organisms has taken, one must in all fairness admit that this direction has been toward more meaningful organizations… to more complex animals, able to do many more things, to the higher mammals, and finally to man… this evolutionary history is a panorama of meaningful achievement of almost breathtaking proportions.” (Pg. 172-173) Later, he adds, “The religious hypothesis, if it does indeed hold that the world is meaningful rather than absurd, IS therefore a viable hypothesis for us. There is no scientific reason why we cannot believe it.” (Pg. 179)He concludes this essay, “this present work is not directed toward effecting conversions to any religion. At most, it is directed toward unstopping our ears so that we may hear a liturgical summons should one ever come our way… But we must not only unstop our ears so that we may hear our god speak to us, should he deign to do so; we must also seek to live in a kind of society in which such meanings as we have been exploring in this work are acknowledged to be real and worthy of respect and honor…” (Pg. 180-181)This book of lectures indeed gives a much broader view of Polanyi’s views; this book will be very helpful to anyone studying his philosophy.

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